緇門警訓 7.34

7.34

三代僧史十科取人。讀誦一門功業尤重。皇朝著令帝王誕辰。天下度僧。用延聖祚尊崇吾教。宣布真風。自古皆然。於茲尤盛。方今州縣淨侍寔繁。每歲選人必量經業。開場考試合格精通。公牓星羅獎平生之勤苦。綸恩露墜許畢世以安閑。外被田衣內懷戒寶。為法王子。作人天師。不事耕桑端受信施。棲心物外旅泊寰中。釋子之榮豈復過此。近世出俗多無正因。反欲他營不崇本業。唯圖進納濫預法流。或倚侍宗親。或督迫師長。至有巡街打化。袖疏干求送惠追陪。強顏趨謁頻遭毀辱。備歷艱辛。為者百千成無數十。豈信有榮身良策安樂法門。斯由當本昧出家心。抑亦為人無丈夫志。況蓮華妙典鷲嶺極談。大事因緣開佛知見。是諸佛降靈本致實。群生悟入津途無量。國中不知名字。幸而聞見。那不誦持。豈獨孤恩。誠為忘本奉勉未度者。宜加精至早冀變通。已達者莫廢溫尋。終為道業。百金供施實亦能消。四輩瞻依諒無慚德。幻軀有盡實行不亡。故有舌相粲若紅渠。身骨碎如珠顆。具書傳錄。識者備聞。況般若有經耳之緣。法華校隨喜之福。幸依聖訓勿棄時陰。近期於削髮為僧。遠冀於破魔成佛。若能如此夫復何言。所患為僧不應於十科事。佛徒消於百載。古賢深誡。寧不動心哉。

In the monastic histories of the three dynasties, men were selected according to ten subjects; the single gate of reading and chanting is of particularly grave consequence. The imperial court has issued decrees that on the emperor's birthday, monks are to be ordained throughout the realm, so as to extend the sacred reign, honour our teaching, and proclaim the true style. This has been so since ancient times, but it flourishes especially today. At present, pure attendants in the prefectures and counties are truly numerous. Every year when selecting candidates, their sutra examinations must be evaluated; the examination grounds are opened for testing, and those who pass are well-versed. The public postings are arrayed like stars, rewarding the hard labour of their entire lives; imperial favour descends like dew, permitting them to be leisurely and serene for the rest of their days. Externally clad in the field-robe and internally harbouring the jewel of the precepts, they become sons of the Dharmarāja and teachers of humans and gods. They do not engage in plowing or sericulture, but straightforwardly receive offerings from donors; they lodge their minds beyond material things and dwell as wanderers within the world. How could any glory of a son of Śākya surpass this? In recent times, most who leave secular life lack a proper cause; instead, they seek other pursuits and do not honour their fundamental vocation. They solely scheme to gain entry by monetary contributions, improperly mingling in the flow of the Dharma. Some rely on clan relatives; others coerce their teachers and elders. They even go so far as to patrol the streets begging, concealing appeals in their sleeves to seek favours, presenting gifts and socializing, brazenly seeking audiences, and frequently suffering humiliation. Experiencing all kinds of hardships, out of hundreds or thousands who attempt it, not even a few dozen succeed. How could they believe that there is a fine strategy for glorifying oneself and an easy and peaceful Dharma gate? This is because they originally were benighted regarding the aspiration to leave home, and also because, as men, they lack the resolve of a great hero. Moreover, the wondrous scripture of the Lotus and the ultimate discourse of Vulture Peak reveal the Buddha's knowledge and vision for the one great cause; they are the original purpose for which all buddhas descended their spiritual presence, and truly an immeasurable ford for all living beings to enter awakening. Within the country, many do not even know their titles; when fortunate enough to hear and see them, how could one not chant and uphold them? Not only would this be ingratitude, it would truly be forgetting one's roots. I respectfully encourage those who have not yet been ordained to redouble their diligence and quickly hope to gain passage. Let those who have already attained it not abandon reviewing and pondering it, to bring their work in the Way to completion. Offerings of hundreds of pieces of gold can then truly be consumed; when the four assemblies gaze upon you with reliance, you will surely have no shameful virtue. The illusory body has an end, but real practice does not perish. Therefore, there have been tongues as brilliant as red lotuses, and bodily relics pulverized like pearl grains; these are fully recorded in the biographies, well known to those who understand. Moreover, the Prajñā sutras have the karmic affinity of merely passing through one's ears, and the Lotus Sutra compares the blessing of rejoicing in accord. Fortunately relying on the sacred instructions, do not waste your time. In the near term, hope to shave your hair and become a monk; in the long term, hope to defeat Māra and become a buddha. If you can be like this, what more is there to say? What is to be lamented is becoming a monk without qualifying in the ten subjects, so that serving the Buddha is squandered over a hundred years. When ancient worthies offered such profound admonitions, how could one's heart not be moved?